Fore to bryng ayen to allegorie the purpos of owre matyr to owre wordes, we schall applique Holy Scrypture to edificacion of the soule, beyng in wrecheed worlde. As by the grete wysedome and hye myȝte of God all thynges that be resonabily made all scholde streche to the ende of hyme, and becawse that owre speryt, mad off God to hys lekenes, is made of thynges moste noble aftyr the aungelles, it is behouely and necessarie that it be arayed wyth vertues, whereby it may be conveyed to the ende for the which it was made. And becavse it was lettyd by the assautes of the wacches[117] of the enemy of helle, the which is his dedely enemye and aduersarie and oftyn distourbeth it to come to hys beaute,[118] we may calle mankyndely lyfe very cheualrie, as the Scripture seyth in many partes, and standyng[119] all erthyly thynges[120] be desceyvable,[121] we schulde haue in contynuell mynde the tyme [Sidenote: f. 7.] for to come, which is wythowte ende. And because this is the grete wysedome of perfite knygthhode and that all othir be of no comparison to regarde of the victorius peple the which be corounede in blys, we schal take a maner of speche of gostly knyhthode, that [is] to be done princypally to the preysynge of God and to the profyth of thoo þat wylle delyte theyme to here this present dittee. Howe prudence and wysedome is modyr and conditoures of all vertues, wythowte the which the tothire may not be well gouernede, it is necessarie to gostly knyghthode to be arayed wyth prudence, as Seynte Austyn seyth in the book of Singularite off Clerkes,[122] that in what maner of place prudence be men may lyghtly cesse and amende[123] all contrarius thynges, but there w[h]ere prudence is despisyd all cont[r]arius thynges hath domynacyon. And to this purpoose Salamon seyth in his Proverbis, “Si [intraverit sapientia cor tuum et scientia animæ tuæ placuerit, consilium custodiet te et prudentia servabit te.”][124] II.